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路加福音生命读经 · 第13篇

人救主在祂带著神圣属性之人性美德中的职事在加利利（三）

The Ministry of the Man-Savior in His Human Virtues with His Divine Attributes-in Galilee (3
1读经：路加福音五章一节至六章十一节。
1Scripture Reading: Luke 5:1—6:11
每个堕落之人的属灵光景
THE SPIRITUAL CONDITION OF EVERY FALLEN HUMAN BEING
2五章一节至六章十一节记载五件事例：吸引被霸占的人，（路五1～11，）洁净受玷污的人，（路五12～16，）医治瘫痪的人，（路五17～26，）呼召被藐视的人，（路五27～39，）以及干犯走样的安息日规条，使人得满足并释放。（路六1～11。）我们不该认为这些事例仅仅是记载不同之人的遭遇。实际上，这些事例都是描绘一个人。
2In 5:1—6:11 we have a record of five cases: the attracting of the occupied (5:1-11), the cleansing of the contaminated (5:12-16), the healing of the paralytic (5:17-26), the calling of the despised (5:27-39), and the breaking of the deformed sabbatical regulation for people’s satisfaction and liberation (6:1-11). We should not regard these cases merely as records of what happened to different persons. Actually all these cases portray a single person
3主耶稣行了与打鱼有关的神迹以后，彼得对祂说，『主阿，离开我，因我是个罪人。』（路五8。）紧接著，就有洁净满身患麻疯之人的事例，就是洁净受玷污的人。彼得不仅是个被霸占的人，也是个受玷污的人。就属灵一面说，我们都是一样。不仅如此，除了被霸占、受玷污以外，我们也是瘫痪的、受藐视的，并且都在走样规条的辖制之下。五章一节至六章十一节的事例描绘每个堕落之人的属灵光景。我们得救以前是被霸占的。我们也是患麻疯的，是罪人，需要得洁净。此外，我们也是瘫痪的人，不能照著神生活行动或作事。因此，我们需要主的医治。一个人不论受甚么事物霸占，当他蒙主呼召，得了释放之后，立刻领悟自己是有罪的。当人忙于霸占他们的事物时，也许认为自己非常好。一旦他们从其中得了释放来跟从主时，就领悟自己是有罪的。不仅如此，他们得了洁净以后，就领悟自己对于神和神的事乃是瘫痪的，不能行在神的路中。但他们得了医治以后，就看见自己是『税吏，』是受藐视、被人看成毫无价值的人。最后，他们明白自己是在一些规条的辖制之下，需要得著满足并释放。
3After the Lord Jesus performed a miracle related to fishing, Peter said to Him, “Depart from me, for I am a sinful man, Lord!” (5:8). Immediately following, we have the case of the cleansing of a man full of leprosy, the cleansing of a contaminated one. Peter was not only an occupied person but also a contaminated person. Spiritually speaking, the same is true of us all. Furthermore, in addition to being occupied and contaminated, we are paralyzed, despised, and under the bondage of the deformed regulations. The cases 5:1—6:11 portray the spiritual condition of every fallen human being. Before we were saved, we were occupied. We were also lepers, sinful people, in need of cleansing. In addition, we were paralytics, those unable to walk or do anything according to God. Therefore, we were in need of the Lord’she al ing. No matter what a person’s occupation may be, when he is called by the Lord and released, he immediately realizes that he is sinful. When people are busy with their occupation, they may think that they are very good. But when they are released from their occupation to follow the Lord, they realize that they are sinful. Furthermore, after they are cleansed, they realize that they are paralyzed with respect to God and the things of God. They are not able to walk in God’sway. But after they are healed, they come to see that they are “tax collectors,” despised persons considered to be of no value. Eventually, they understand that they are under the bondage of certain regulations and are in need of both satisfaction and liberation.
4我们从霸占我们的事物得了释放，我们的麻疯得了洁净，瘫痪也得了医治以后，就成了在主里有价值的人，因为现今有神作新衣服在外面遮盖我5:36-们，有祂作新酒在里面充满我们。（路五36～39。）此后，我们得释放，脱离辖制人的规条。结果，我们就成为完全蒙这位人救主拯救的人。我们读五章一节至六章十一节时，不该认为这些事例是彼此分开的。反之，我们需要认为这些事例是描述一个人各面的光景。这些事例特别是描绘每个堕落之人的属灵光景。
4After we are freed from our occupation, cleansed from our leprosy, and healed of our paralysis, we become in the Lord a person of value, for now we have Him as the new clothing to cover us outwardly and as the new wine to fill us inwardly (Luke 39). Following this, we are released from the binding regulations. As a result, we become persons fully saved by the Man-Savior. As we read 5:1 — 6:11, we should not consider these cases as separate from one another. Instead, we need to regard all these cases as describing aspects of the condition of a single person. In particular, these cases are a portrait of the spiritual condition of every fallen human being.
洁净受玷污的人启示主的人性美德
CLEANSING THE CONTAMINATED Revealing the Lord’s Human Virtues
5我们在每件事例中都能看见人救主的人性美德，也能看见在祂人性美德里所彰显的神圣属性。我们来看洁净患麻疯者的事例。路加五章十二节说，『有一次，耶稣在一个城里，看哪，有一个满身患麻疯的人看见耶稣，就面伏于地，求祂说，主阿，你若肯，必能叫我洁净了。』主『伸手摸他，说，我肯；你洁净了罢。麻疯就立刻离开了他。』（路五13。）在这事例中，主在最高标准的道德中行动。在此我们看见人救主同情患麻疯的人。按照旧约，患麻疯的人谁都不可以摸，患麻疯的人为了叫人远离他，需要喊叫说，『不洁净了，不洁净了！』因此，患麻疯的人是完全隔离的。但是人救主伸手摸这个患麻疯的人。主摸患麻疯的人，启示出祂的人性美德。
5In each of these cases we can see the human virtues of the Man-Savior and also the divine attributes expressed in His human virtues. Consider the case of the cleansing of the leper. Luke 5:12 says, “And it came about that as He was in one of the cities, behold, there was a man full of leprosy; and when he saw Jesus, he fell on his face and begged Him, saying, Lord, if You will, You can cleanse me.” The Lord “stretched out His hand and touched him, saying, I am willing; be cleansed! And immediately the leprosy left him” (v. 13). In this case the Lord acts in the highest standard of morality. Here we see that the Man-Savior sympathized with the leper. According to the Old Testament, a leper was not to be touched by anyone. In order to keep others away from him, a leper was required to cry out, “Unclean, unclean!” Hence, a leper was altogether isolated. But the Man-Savior stretched forth His hand to touch this leper. The Lord’s touching the leper reveals His human virtue
彰显主的神圣属性
Expressing the Lord’s Divine Attributes
6祂的神圣属性彰显在洁净患麻疯者的事上。任何人都不可能洁净患麻疯的。所以，洁净患麻疯的这一位必定是神。在主的同情里，我们看见祂的人性美德；在洁净患麻疯者的事上，我们看见祂的神圣属性。神是真正的神人。祂是人，充满了人性美德；祂也是神，有神圣属性，使祂能洁净人的麻疯。在这事例中，主的人性美德彰显祂的神圣属性。
6His divine attributes were expressed in the cleansing of the leper. It is impossible for any human being to cleanse a leper. Therefore, the One who cleansed this leper must be God. In the Lord’s sympathy we see His human virtue, and in the cleansing of the leper we see His divine attribute. He was the genuine God-man. As man He was filled with the human virtues, and as God He had the divine attributes that enabled Him to cleanse the man’s leprosy. In this case the Lord’s human virtues express His divine attributes.
7按照圣经的事例，麻疯来自背叛与不服。米利暗成了患麻疯的，是由于她背叛神的代表权柄。（民十二～10。）乃缦的麻疯得了洁净，是由于他的顺从。（王下五1，9～14。）堕落的人类由于对神的背叛，在神眼中都成了患麻疯的。但是人救主来了，拯救人脱离他们的背叛，并洁净他们的麻疯。按照律法，患麻疯的人因著他的不洁，应当从民中隔离不能摸他。（利十三45～46。）但人救主摸了这个满身患麻疯的人。何等的怜悯和同情！祂一摸，『麻疯就立刻离开了他。』
7According to the scriptural examples, leprosy comes from rebellion and disobedience. Miriam became leprous because of her rebellion against God’s deputy authority (Num. 1 2:1-1 0). Naaman’s leprosy was1 cleansed because of his obedience (2 Kings 5:1, 9-14). All fallen human beings have become leprous in the sight of God because of their rebellion. But the Man- Savior has come to save men from their rebellion and to cleanse them from their leprosy. A leper, according to the law, was to be excluded from the people because of his uncleanness. No one could touch him (Lev. 13:45-46). But the Man-Savior touched the one full of leprosy. What mercy and sympathy! By His one touch, “immediately the leprosy left him.”
8患麻疯的，描绘出典型的罪人。麻疯是最玷污人、破坏人的疾病，使患者与神与人隔离。洁净患麻疯的，表征使罪人恢复与神与人的交通。患麻疯的人不仅得了医治，也得了洁净，这是很有意义的。患麻疯的人不仅和患其他疾病的人一样需要医治，并且因其污秽不洁的性质，也和罪（单数）一样需要得洁净。（约壹一7。）
8A leper portrays a typical sinner. Leprosy is the most contaminating and damaging disease, isolating its victim both from God and men. To cleanse the leper signifies to recover the sinner to the fellowship with God and with men. It is significant that the leper was not only healed but cleansed. The one with leprosy not only requires healing as those with other diseases; he also needs cleansing, as from sin (1 John 1:7), because of the filthy and contaminating nature of the disease
医治瘫痪的人
HEALING THE PARALYTIC
9在医治瘫痪之人的事例中，（路五17～26，）我们也看见主的神圣属性彰显在祂的人性美德里。在五章二十节，祂对瘫痪的人说，『人哪，你的罪赦了。』经学家和法利赛人听见，就议论说，『这说偕妄话的是谁？除了神一位以外，谁能赦罪？』（路五21。）主耶稣运用祂的神圣权柄赦免瘫子的罪，也运用祂的神圣能力医治他。但是在这事例中，我们也看见主动了恩慈，这是人性美德。因此，在这事例中，主的人性美德也彰显祂的神圣属性。
9In the case of the healing of the paralytic (5:17-26), we also see the Lord’s divine attributes expressed in His human virtues. In 5:20 He said to the paralytic, “Man, your sins have been forgiven you!” When the scribes and Pharisees heard this, they began to reason, saying, “Who is this who speaks blasphemies? Who can forgive sins but God alone?” (v. 21). The Lord Jesus exercised His divine authority to forgive the paralytic’ss in sand His divine power to heal him. But in this case we also see the exercise of the Lord’s kindness, which is a human virtue. Therefore, in this case also the Lord’s human virtue expresses His divine attribute
10路加五章二十四节说，『要叫你们知道人子在地上有赦罪的权柄就对瘫子说，我吩咐你起来，拿你的小卧榻回家去罢！』人救主就是神成了肉体，祂不以自己与神同等为强夺之珍，而紧持不放；祂虽然外面成为人的样式。取了人的样子，但祂里面乃是神。（腓二6～7。）祂是人救主，也是神救主。因此，祂不仅有能力拯救罪人，也有权柄赦免他们的罪。在这事例中，祂是神赦免瘫子的罪，却声言自己是人子。这指明祂是真神，又是真人，兼有神性和人性。在祂身上同时能看见神圣的属性和人性的美德。
10Luke 5:24 says, “In order that you may know that the Son of Man has authority on the earth to forgive sins— He said to the paralyzed one, To you I say, rise and ─ pick up your cot, and go to your home.” The Man - Savior was the very God incarnated, not regarding equality with God a thing to be grasped. He was outwardly in the likeness and fashion of man, but inwardly He was God (Phil. 2:6-7). He was the Man- Savior and the God-Savior as well. Hence, He had not only the ability to save sinners, but also the authority to forgive their sins. In this incident, He forgave the paralytic’ss ins as God, but asserted that He was the Son of Man. This indicates that He was the true God and a real Man, possessing deity and humanity. In Him, men can see both His divine attributes and His human virtues.
呼召被藐视的人马太─被人藐视的税吏
CALLING THE DESPISED Matthew, a Despised Tax Collector
11五章二十七至三十九节的事例，乃是呼召一个被人藐视，名叫利未或马太的税吏。二十七节说，『这事以后，耶稣出去，看见一个税吏，名叫利未，坐在税关上，就对他说，跟从我。』税关是替罗马人收税的处所，马太就在那里。马太是犹太人所定罪、藐视并厌恶的税吏，（太十3，路十八11，太五46，）也许地位很高。但他蒙了人救主的呼召，以后且被选立为十二使徒之一。这是何等的怜悯！路加五章二十八节说到马太『撇下一切，起来跟从了耶稣。』这似乎是主第一次遇见马太。主在祂的话语或外表上，必定有某种吸引力，叫马太跟从祂。
11In 5:27-39 we have the case of the calling of a despised tax collector named Levi or Matthew. Verse 27 says, “And after these things He went out and beheld a tax collector named Levi, sitting at the tax office, and He said to him, Follow Me.” The tax office was a tollhouse, where Matthew collected taxes for the Romans. Matthew was one of the tax collectors (Matt. 10:3), probably in a high position, a man who was condemned, despised, and abhorred by the Jews (Luke 18:11; Matt. 5:46). Yet he was called by the Man- Savior and was later chosen and appointed as one of the twelve apostles. What mercy! Luke 5:28 says of Matthew, “And leaving all, he rose up and followed Him.” It seems that this was the first time the Lord met Matthew. There must have been some attracting power with the Lord, either in His word or appearance, that caused Matthew to follow Him
12我们曾经指出，犹太人藐视税吏，因为他们替罗马帝国主义者收税。他们被视为卖国贼，犹太人厌恶他们、藐视他们到了极点。然而主耶稣来找其中一个税吏，并且呼召他。对马太的呼召，没有甚么神迹。主耶稣找彼得时，藉著神迹吸引他脱离霸占他的事物。但神来找马太时并没有行神迹。祂乐意来找马太，这是何等大的怜悯。犹太人远离税吏，认为他们比患麻疯的更糟。因此，主耶稣来找马太时，他必定很惊讶。马太也许对自己说，『我是谁，这一位竟然来找我？我是税吏，是被藐视的人。谁会关心我？但是耶稣来到我这里，吩咐我跟从祂。』
12We have pointed out that the Jewish people despised the tax collectors because they were collecting taxes for the Roman imperialists. They were considered traitors, and the Jews were disgusted with them and despised them to the uttermost. Nevertheless, the Lord Jesus came to one of these tax collectors and called him. With the calling of Matthew there was no miracle. When the Lord Jesus came to Peter, He attracted him from his occupation by means of a miracle. But He did not perform a miracle when He came to Matthew. His willingness to come to Matthew was a great mercy. The Jews stayed away from the tax collectors, regarding them as worse than lepers. Therefore, Matthew must have been surprised when the Lord Jesus came to him. Perhaps Matthew said to himself, “Who am I that this One should come to me? I am a tax collector, a despised person. Who would care for me? Yet Jesus comes to me and tells me to follow Him.”
13在主呼召马太的事上，我们看见祂崇高标准的人性美德。当主要呼召马太的时候，祂也许对自己说，『不错，这人是税吏。但他还是人，我不会弃绝他或放弃他，反而要来找他，接触他，并呼召他。我不只呼召被霸占的人，也呼召被藐视的人。』
13In the Lord’scall ing of Matthew we see the high standard of His human virtue. Perhaps the Lord said to Himself when He was about to call Matthew, “Yes, this one is a tax collector. But he is still a human being, and I will not reject him or give up on him. Rather, I shall come to him, contact him, and call him. I call not only the occupied ones, but also the despised ones
人救主的怜悯
The Man-Savior’s Mercy
14路加五章二十九节说，『利未在自己家里，为耶稣大摆筵席，有许多税吏和别人，与他们一同坐席。』主呼召马太，这必定摸著马太的心，他随即大摆筵席尊荣耶稣。这筵席所用的钱可能是马太用不义的方法赚来的。这就是说，马太在自己家里为主耶稣大摆筵席，所用的可能是不义之财。有些犹太人可能说，『耶稣为甚么参加这筵席？祂难道不知道马太怎样得到支付筵席的钱？马太讹诈我们的钱、现在他用这些钱摆设筵席。这筵席是不义的。』主耶稣不仅是公义的，也是怜悯的。按照雅各二章十三节：『怜悯原是向审判夸胜。』我们需要向那些被藐视、光景可怜的人施怜悯。主对马太满有怜悯，主的怜悯必定深深感动马太的心，否则他不会为主豫备筵席。马太一定很喜乐，充满欢乐。这是绝佳的机会，让他邀请许多税吏和罪人与主耶稣一同吃饭。我们在人救主对这光景的反应里，看见祂的人性美德。
14Luke 5:29 says, “And Levi made a great reception for Him in his house; and there was a large crowd of tax collectors and others who were reclining at the table with them.” The Lord’scall ing of Matthew must have touched his heart. Immediately, Matthew held a great feast in His honor. The money used for this feast might have been gained by Matthew unrighteously. This means that the great reception held for the Lord Jesus in Matthew’sho use might have been financed with unrighteous money. Some of the Jews could have said, “Why does Jesus attend this feast? Doesn’tHe know how Matthew got the money to pay for it? Matthew extorted money from us, and now he uses this money to have a feast. This feast is not righteous.” The Lord Jesus is not only righteous; He is also merciful. According to James 2:13, “Mercy triumphs over judgment.” We need to exercise mercy to those who are despised and in a pitiful condition. The Lord was merciful toward Matthew, and His mercy must have deeply moved Matthew’she art. Otherwise, he would not have prepared a feast for the Lord. Matthew must have been happy and full of rejoicing. It was an excellent opportunity for him to invite a large crowd of tax collectors and sinners to eat with the Lord Jesus. In His response to the situation, we see the human virtue of the Man-Savior
用得著医生
Needing a Physician
15在五章三十节，法利赛人和经学家向主的门徒发怨言，说，『你们为甚么和税吏并罪人一同吃喝？』主耶稣回答说，『健康的人用不著医生，有病的人才用得著；我来本不31-是召义人，乃是召罪人悔改。』（路五31～32。）在这里我们看见人救主尽职时是作医生，不是作审判官。审判官的审判是按著公义，医生的医治是按著怜悯和恩典。若是主作审判官，临到这些可怜的人，他们就都会被定罪、被弃绝，没有一个彀资格、被选上并蒙呼召。然而主来尽职是作医生，就是说，祂来医治、恢复、点活并拯救。
15In 5:30 the Pharisees and the scribes murmured at the Lord’s disciples, saying, “Why do you eat and drink with the tax collectors and sinners?” The Lord Jesus replied, “Those who are healthy have no need of a physician, but those who are ill. I have not come to call the righteous, but sinners to repentance” (vv. 32). Here we see that the Man-Savior ministered as a physician, not as a judge. The judgment of a judge is according to righteousness, whereas the healing of a physician is according to mercy and grace. If the Lord had visited these pitiful people as a judge, all would have been condemned and rejected. None would have been qualified, selected, and called. But the Lord came to minister as a physician; that is, He came to heal, recover, enliven, and save.
16主这里的话，含示自义的法利赛人，不领会他们需要主作医生。他们认为自己很强健，因此被自义蒙蔽，不晓得自己是有病的，需要得医治。
16The Lord’sword here implies that the self-righteous Pharisees did not realize their need of Him as a physician. They regarded themselves as strong. Hence, blinded by their self-righteousness, they did not know that they were “ill” and in need of healing
新衣服与新酒
A New Garment and New Wine
17在五章三十六至三十九节人救主接著用比喻说到新衣服与新酒。祂含示祂在这里要用新衣服遮盖被藐视的人，并用新酒充满他们。这新衣服就是基督作我们的义，在外面遮盖我们，新酒乃是基督作永远的生命，在里面充满我们。只有神能用公义遮盖我们，并用永远的生命充满我们。这些乃是那神圣者的作为。因此，在这事例中，我们也看见在人救主的人性美德里彰显的神圣属性。祂在祂带著神圣属性的人性美德中尽职。干犯走样的安息日规条
17In 5:36-39 the Man-Savior, speaking in parables, goes on to speak of a new garment and new wine. He implies that He is present to cover the despised ones with a new garment and to fill them with new wine. This new garment is Christ as our righteousness to cover us outwardly, and the new wine is Christ as eternal life to fill us inwardly. Only God can cover us with righteousness and fill us with eternal life. These are the deeds of the divine Being. Therefore, in this case also we see the divine attributes expressed in the Man-Savior’s human virtues. He ministered in His human virtues with His divine attributes. BREAKING THE DEFORMED SABBATICAL REGULATIONS
18六章一至十一节有两件事例，说到主干犯走样的安息日规条。祂这样作是为叫人得著满足并释放。安息日的规条是在旧约里赐下的。但是犹太宗教徒误用了这些规条，并使这些规条走了样。因此，主耶稣这位人救主来到时，祂顾到人，而不顾走样的规条。祂为著人的缘故，特意干犯走样的安息日规条。
18In 6:1-11 we have two cases of the Lord’s breaking the deformed sabbatical regulations. He did this for the sake of people’s satisfaction and liberation. Sabbath regulations were given in the Old Testament. However, the Jewish religionists misused these regulations and caused them to become deformed. Hence, when the Lord Jesus came as the Man-Savior, He cared for man, not for the deformed regulations. For the sake of man, He purposely broke the deformed sabbatical regulations
使人得满足
for people’s satisfaction
19干犯这些规条的第一件事例记在六章一至五节。『有一个安息日，耶稣从麦地经过，祂的门徒掐了麦穗，用手搓著吃。』（路六1。）有几个法利赛人说，『你们为甚么作安息日不可作的事？』（路六2。）在宗教的法利赛人眼中，渎犯安息日是非常严重的事。对他们来说，主的门徒在安息日掐麦穗吃是不可作的事。他们按著自己贫乏的圣经知识，只顾遵守安息日的仪式，却不顾人的饥饿。人救主正好相反，祂顾到跟从祂之人的满足。
19The first case of breaking these regulations is recorded in 6:1-5. “It came about that on a Sabbath He was going through the grainfields, and His disciples were picking and eating the ears of grain, rubbing them in their hands” (v. 1). Some of the Pharisees said, “Why are you doing what is not lawful to do on the Sabbath?” (v. 2). Profaning the Sabbath was a serious matter in the eyes of the religious Pharisees. To them, it was not lawful for the Lord’s disciples to pick ears of grain and eat them on the Sabbath. According to their meager knowledge of the Scriptures, they cared for the ritual of keeping the Sabbath, not for the hunger of the people. The Man-Savior, on the contrary, cared for the satisfaction of His followers.
20在六章五节主对法利赛人说，『子是安息日的主。』这指明人救主人性里的神性。祂这位人子就是规定安息日的神，有权更改祂对安息日所规定的。
20In 6:5 the Lord said to the Pharisees, “The Son of Man is Lord of the Sabbath.” This indicates the Man-Savior’s deity in His humanity. He, the Son of Man, was the very God who ordained the Sabbath, and He had the right to change what He had ordained concerning the Sabbath
使人得释放
For People’s Liberation
21在六章六至十一节，有主干犯走样的安息日规条的第二件事例。这里主使枯干的手复原了。祂对那枯干手的人说，『伸出手来。他一伸，手就复了原。』（路六。）人救主施怜悯，使枯干的手复原。在此，神的怜悯和医治的能力，乃是祂人性美德与神圣属性的汇合。因此，祂的神圣属性再次彰显在祂的人性美德里。在这两件事例中，主干犯走样的安息日规条，为要叫人得满足并释放。在六章一至五节，祂顾到祂门徒的满足。在六章六至十一节，祂顾到那枯干了手之人的释放。
21A second case of the Lord’s breaking the deformed sabbatical regulation is found in 6:6-11. Here the Lord restores a withered hand. He said to the man with the withered hand, “Stretch out your hand! And he did, and his hand was restored” (v. 10). Exercising His compassion, the Man - Savior restored the withered 10 hand. Here His compassion and His power to heal are a merging of His human virtue with His divine attributes. Therefore, once again His divine attributes are expressed in His human virtues. In these two instances the Lord broke the deformed sabbatical regulations for the sake of people’s satisfaction and liberation. In 6:1-5 He cared for His disciples’ satisfaction. In 6:6-11 He cared for the liberation of the one with the withered hand.
我们经历的图画
A PICTURE OF OUR EXPERIENCE
22五章一节至六章十一节有堕落之人一幅综合的图画。堕落的人被霸占，是患麻疯的、瘫痪的、被藐视的、并且在辖制之下。按照路加福音这段话的记载，这样的人被主耶稣吸引，脱离霸占他的事物，他的麻疯得洁净，瘫痪得医治，从被藐视的光景里被抬举，并且从饥饿与辖制中得释放。这是我们所经历的一幅图画，我们都能见证，我们曾是这样的人。我们已经受吸引远离了霸占我们的事物，我们也得了洁净、医治、抬举、满足并释放。这是人救主在祂带著神圣属性之人性美德中的职事。这件事乃是路加写这卷福音所遵循的基本原则。
22In 5:1—6:11 we have a composite picture of fallen human beings. A fallen person is occupied, he is a leper, he is a paralytic, he is despised, and he is under bondage. According to the record in this portion of the Gospel of Luke, such a person is attracted from his occupation by the Lord Jesus, and he is cleansed from his leprosy, healed of his paralysis, uplifted from his despised condition, and freed from hunger and bondage. This is a picture of what has happened to us. We all can testify that we were such persons. We have been attracted away from our occupations and we have been cleansed, healed, uplifted, satisfied, and freed. This is the Man-Savior’s ministry in His human virtues with His divine attributes. This matter is an underlying principle followed by Luke in writing this Gospel